KR Jambu quote shot two ways of thinking and 2 articles I could make out nearly after 2 hours. Both the concoction of the difference the words can make, without the conjunctions. Released as 2 different articles. K R IRS 8624 9624
I Big Shot, Little Shot: Understanding Power Dynamics in Society 1 In every society, there exists a complex interplay of power dynamics that shape the relationships between individuals and groups. These dynamics often manifest in various forms, with some individuals wielding significant influence and control, while others occupy more subordinate positions. The dichotomy between the "big shot" and the "little shot" is a common representation of these power imbalances, highlighting the disparities in status, privilege, and authority that exist within social hierarchies. 2 The term "big shot" typically refers to individuals who hold positions of power, authority, or influence within society. These individuals often occupy positions of leadership in politics, business, academia, or other fields, and wield significant control over resources, decision-making processes, and social structures. Big shots are often characterized by their wealth, prestige, and access to networks of influence, allowing them to shape the course of events and exert control over the lives of others. 3 On the other hand, the term "little shot" refers to individuals who occupy more subordinate positions within society, with limited power, influence, or resources at their disposal. Little shots may include ordinary citizens, marginalized groups, or those who lack access to social, economic, or political capital. These individuals often find themselves at the mercy of larger forces beyond their control, facing barriers to social mobility, economic opportunity, and political participation. 4 The dichotomy between big shots and little shots reflects broader patterns of inequality and social stratification that permeate societies around the world. These power imbalances are often perpetuated by structural factors such as discrimination, economic inequality, and institutionalized forms of privilege and oppression. Big shots benefit from these structures, while little shots are often marginalized and disadvantaged as a result. 5 However, it's important to recognize that the distinction between big shots and little shots is not fixed or immutable. Power dynamics within society are fluid and subject to change over time, influenced by factors such as social movements, political upheavals, and shifts in public opinion. While big shots may wield considerable influence in the short term, their power is ultimately contingent on the consent and cooperation of the broader society. 6 Furthermore, the relationship between big shots and little shots is not always characterized by antagonism or conflict. In many cases, big shots rely on the compliance and acquiescence of little shots to maintain their power and authority. Little shots, meanwhile, may find ways to resist, challenge, or subvert the influence of big shots through collective action, grassroots organizing, or other forms of resistance. 7 Even our scriptures like B G and Maha nirnayam words of Mahabhartham, Ouvayar, Tiruvalluar show divisions differently but never identified them by whatever name called as inferior and superior at all. The divisions attributed by Gunas; but they are not inferior before God. A न मां दुष्कृतिनो मूढा: प्रपद्यन्ते नराधमा: | माययापहृतज्ञाना आसुरं भावमाश्रिता: || 15||7 na māṁ duṣhkṛitino mūḍhāḥ prapadyante narādhamāḥ māyayāpahṛita-jñānā āsuraṁ bhāvam āśhritāḥ BG 7.15: Four kinds of people do not surrender unto Me—those ignorant of knowledge, those who lazily follow their lower nature though capable of knowing Me, those with deluded intellect, and those with a demoniac nature. In this verse, Shree Krishna says that there are four categories of people who do not surrender to Him: 1. The Ignorant. People who lack spiritual knowledge and do not know anything about the soul being eternal and that its ultimate goal is God-realization. They have never heard about these concepts or aware of the process of surrendering to God. 2. The lazy. These are the ones who have the knowledge and awareness of what they need to do still, due to their lazy-nature do not want to take any initiative to surrender. Laziness can be a big pitfall for someone on the path of spirituality. There is a Sanskrit saying: 3. Deluded Intellects. People who are so proud of their intellects that they have no faith in the scriptures and the teachings of the saints. Because they do not have faith, they are unable to practice surrender or understand the concepts of God-realization. 4. Demonic Nature. These are the people who are aware of God and His purpose for the world but still work against Him. It is because of their demonic nature; they do not like God and His glories. They themselves are far from devotion and try to disturb others who are on the path of spirituality. Surrender to God is not at all expected from them. B ālasya hī manuṣhyāṇāṁ śharīrastho mahān ripuḥ nāstyudyamasamo bandhuḥ kṛitvā yaṁ nāvasīdati “Laziness is a big enemy, and it resides; in our body itself. Work is a good friend of humans, which never leads to downfall.” C चतुर्विधा भजन्ते मां जना: सुकृतिनोऽर्जुन | आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ || 16||7 chatur-vidhā bhajante māṁ janāḥ sukṛitino ’rjuna ārto jijñāsur arthārthī jñānī cha bharatarṣhabha BG 7.16: O best amongst the Bharatas, four kinds of pious people engage in My devotion—the distressed, the seekers of knowledge, the seekers of worldly possessions, and those who are situated in knowledge. In the previous verse, Shree Krishna described the four categories of people who do not surrender to Him. Now He describes; the other four kinds who take refuge in Him. 1. The distressed. Those who find that their pot of worldly miseries is overflowing, and they are unable to cope with them conclude that it is futile running after the world. Thus, decide to take shelter in God. Similarly, those who find that the worldly supports fail to protect them; turn to God for protection. An apt example in the Mahabharata was Draupadi’s surrender to Shree Krishna when Duryodhan and Dushasan tried to dishonor her in the courtroom of Hastinapur. Initially, she expected her husbands would protect her, but they did not. She pleaded the elders in the courtroom, Bheeshma, Vidur, Dhritarashtra, Dronacharya, Kripacharya, etc. However, everyone remained speechless. When cruel Dushasan tried to disrobe her, she clenched her sari with her teeth and tried to protect her honor with her own strength. But her teeth could not hold on to the sari for long; they gave in to Dushasan’s strength. She was helpless and finally called out to Shree Krishna for help. It was at this point that she surrendered completely to God and was not relying on anyone or her own strength for protection. Shree Krishna reciprocated immediately and intervened. Now, how much ever Dushasan pulled, Draupadi’s sari kept extending, and very soon, there was a huge pile of cloth in the middle of the courtroom. Dushasan was unable to disrobe Draupadi; exhausted, he gave up. Such was the power of God’s protection, but it came only when Draupadi surrendered completely. 2. The knowledge seekers. There are some people who have heard about the opulence of God and His spiritual realm. Thus, they are curious to know all about God and try to seek Him through knowledge. 3. The seekers of worldly possessions. Some people are clear about what they want and take the shelter of God because they are convinced; that only God can provide what they are seeking. King Dhruv is an apt example. When Dhruv was a small boy, he felt neglected by his father, King Uttanapada. Disheartened, he went into the forest and did penance to please God. He wanted to become more powerful than his father. But as his devotion grew, he realized that God possessed the priceless jewel of divine love, and what he was seeking was like broken pieces of glass. Therefore, when pleased with his devotion, God gave him darshan, he requested the Lord to bestow upon him; self-less pure love. 4. Those situated in knowledge. Lastly, those souls who have understood the truth that they are tiny parts of God. Such people engage in devotion with the intent that it is their eternal duty to love and serve Him. Shree Krishna calls them the fourth kind of devotees. D Mahabharata Tatparya Nirnaya By SONDE The acts of merits and demerits of people being according to each one's attributes, the stage of a man of Wisdom and others are also normal according to their attributes and so is their deliverance. A male is born again as a female because of desires or some demerit. A female is never born as a male because of attributes but they reside within the male body alongside the male form in a spiritual female form. These spiritual female forms are unlimitedly superior to those who have taken female forms due to the demerit of desires. All Jivas attain the body of skin and flesh according to their attributes. In liberation, even after experiencing the effects of prior karmas, each one lives according to their true attribute, even the statement merits even for those born in evil-wombs can be accepted, because of the declaration in Bhavishya Purana. E māṁ hi pārtha vyapāśritya ye ’pi syuḥ pāpa-yonayaḥ striyo vaiśyās tathā śūdrās te ’pi yānti parāṁ gatim O son of Pṛthā, those who take shelter in Me, though they be of lower birth – women, vaiśyas [merchants] and śūdras [workers] – can attain the supreme destination. There is no inequality. It is clearly declared here by the Supreme Lord that in devotional service there is no distinction between the lower and higher classes of people. In the material conception of life there are such divisions, but for a person engaged in transcendental devotional service to the Lord there are not. Everyone is eligible for the supreme destination. In the Śrīmad-Bhāgavatam (2.4.18) it is stated that even the lowest, who are called caṇḍālas (dog-eaters), can be purified by association with a pure devotee. Therefore devotional service and the guidance of a pure devotee are so strong that there is no discrimination between the lower and higher classes of men; anyone can take to it. The most simple man taking shelter of the pure devotee can be purified by proper guidance. According to the different modes of material nature, men are classified in the mode of goodness (brāhmaṇas), the mode of passion (kṣatriyas, or administrators), the mixed modes of passion and ignorance (vaiśyas, or merchants), and the mode of ignorance (śūdras, or workers). Those lower than them are called caṇḍālas, and they are born in sinful families. Generally, the association of those born in sinful families is not accepted by the higher classes. But the process of devotional service is so strong that the pure devotee of the Supreme Lord can enable people of all the lower classes to attain the highest perfection of life. This is possible only when one takes shelter of Kṛṣṇa. As indicated here by the word vyapāśritya, one has to take shelter completely of Kṛṣṇa. Then one can become much greater than great jñānīs and yogīs. F ஒளவையார் அருளிச் செய்த நல்வழி “சாதி இரண்டொழிய வேறில்லை சாற்றுங்கால் நீதி வழுவா நெறிமுறையின் – மேதினியில் இட்டார் பெரியோர் இடாதார் இழிகுலத்தோர் பட்டாங்கில் உள்ள படி” ஒளவையார் சாதி என்று குறிப்பிடும் பொழுது மனிதர்கள் பிறப்பால் உருவாக்கி கொள்ளும் சாதியையோ அல்லது பாலின(ஆண்,பெண்) அடிப்படையில் உருவாகும் சாதியையோ குறிப்பிடவில்லை! மாறாக இடக்கூடிய தகுதியுடையோர் (அவர்கள் பிறப்பால் எக்குலத்தவர் மற்றும் எவ்வினத்தவர் ஆயீனும்) பெரியோர்களே.அவ்வாறு இடாதார்(அவர்கள் எக்குலத்தவர் மற்றும் எவ்வினத்தவர் ஆயீனும்) அவர்கள் இழிகுலத்தோர்களே என்று எடுத்துரைக்கிறார். ஒளவையார் கூறும் இட்டார் என்பதற்கு வெறும் பொருளையோ அல்லது அன்னத்தையோ ஒருவருக்கு இடுவது என்பதாக கருத்தில் கொள்ளல் ஆகாது. திருவள்ளுவர் தம் திருக்குறளில் “ஈதல் இசைபட வாழ்தல் அதுவல்லது ஊதியம் இல்லை உயிர்க்கு.” G என்று உயிர்க்கு ஊதியம் உண்டாக்கி கொள்ளும் வழிதனை நமக்கு கூறுகிறார். இவ்வுலகில் எவர் ஒருவர் வள்ளுவர் கூறும் முறையில் இசைபட வாழ்ந்து? அவர்தம் உயிர்க்கு உரிய ஊதியம் பெற்று, அவ்வாறு பெற்றதிலிருந்து இவ்வுலகத்திற்கு இடுகிறார்களோ (ஈதல்) அவர்களே “இட்டார்" எனப்படும் பெரியோர்கள். (உ .ம்) எவ்வாறு புத்தர் போதி மரத்தடியில் அமர்ந்து தம் உயிருக்கு ஊதியமாய் பெற்ற ஞானத்தை இவ்வுலகத்தாருக்கு இட்டாரோ அவ்வாறே!! இத்தகையோரே ஒளவை கூறும் இட்டார் எனப்படுபவர்கள்.மேலும் அவ்வாறு இட்டதை பெற்று வள்ளுவரின் குறள்படி H "போற்றின் அரியவை போற்றல் கடுத்தபின் தேற்றுதல் யார்க்கும் அரிது" என்னும் தகுதியல் பெற்றதை அரியவையாக போற்றுபவர்களும் பாக்கியசாலிகளே! இத்தகுதியில் இடாதார்(அல்லது அவ்வாறு இடப்பெற்றதை அரியவையாக போற்றாதார்) அனைவரும் இழிகுலத்தவர்களே பட்டாங்கில் உள்ளபடி. 8 The dichotomy between big shots and little shots offers a lens through which to understand the complex dynamics of power within society. While big shots may hold sway over the levers of power in the short term, their authority is ultimately contingent on the consent and cooperation of the broader society. By recognizing and challenging patterns of inequality and oppression, we can work towards creating a more equitable and just society for all. K RAJARAM IRS 8624 9624 Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion on the web visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZopB6kU1Ba8wvb-dmwNF9N6W4%2BL1_7J1%3D%2BcM7KCgQikJtA%40mail.gmail.com.
